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In short they had gone near hereby to have spoiled an expected martyrdom, if they had confessed themselves Criminals; or at least to stain the glory of ii, as F. Garnet did by confessing something, though no more that what was clearly proved against him, being not altogether so impudent as his successors, to out-face all evidence.

Now upon far less accounts than these, equivocation in words or oaths is in the judgaent of their best casuists lawful at any time, the hour of death not excepted. Nor will it be any sin by the help of this art, to say or swear what is simply false, when there is occasion.

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Nay they count it not only lawful, but necessary in less urgent cases than this before us. And can any imagine our Jesuits to be so silly, so unreasonably scrupulous as not to venture on a few innocent oaths in the prospect of such advantages on one hand, and such dangers on the other hand, as did not only invite, but inforce them to it, and made it not only lawful, but necessary? Would they not have been decried by their own party as fools and dastards, if they had not stood it out to the last, since those criminals are so accounted by them, who having denied the crimes they are guilty of at trial, yet confess all at execution?

When it had been the business of so many years, when they had been at so great charge, and run so many hazards to advance an heroic design, would they let it fall rather than support it by lying and swearing a little, when in the judgment of their best doctors they might lawfully do holh? What though it could not be done without false oaths, they knew very well tbey can easily make them true, by a sly, but harmless trick. Might not their TOL. Instruct but the greatest malefactors in this art, and assure them that they may use it without sin, without any danger to their souls, and ifeveryou hear of any confession of crimes from them ar the gallows more than from these Fathers, it will he a great wonder.

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But it may be said, These persons that suffered were christians and teachers of others, and not without some apprehensions of death and judgment; and so it will be uncharitable to think, that they would so little regard their souls, as not by some confession to disburden their consciences, but pass into eternity without the least touch of repentance, if they had been guilty of the horrid crimes they stand charged with.

I answer, The Papists have fouud out other rules for the ordering uf themselves in life and death too, than the gospel prescribes and good christians will observe. But if they had been better christians than they are, they would have done no better, unless they had been of another judgment. For how enn it be expected, that they should particularly confess themselves guilty of any crimes, when they did not think any thing they died for, to be a crime? What they are charged with may be reduced to three heads, a design to introduce popery, to massacre or destroy the Protestants of these kingdoms, and to kill tliu king.

Now in their judgment, if vie may discern it by their doctrine, no one of these is a sin. And can you wonder that they died impenitent, when they saw nothing to he repented of? No sure, they look upon this as an heroic, a glorious design, more fit for a triumph than any. Do they count it a sin to destroy and root out all whom they count Heretics, as they do count all those many hundred thousands in these three nations?

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This looks like a crime prodigiously bloody and barbarous; but this is so far from being a sin with them, that it is a necessary duty, and as much so as what God himself i commands. For proof of this, I shall not ailedge the opinion of particular doctors, but that which is of more weight and authority with them than hundreds of such testimonies; and that is a decree of a general council, the most numerous of any we meet with, viz.

This is one of those decrees, bow sanguinary soerer it be, which they will have all Catholics high, and low to observe and obey as the precepts of God and Divine Constitutions. And they are not excused from this bloody obedience, but for want of power to execute it with safety to themselves, us fletlarmine a and others declare.

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And now at last, after so many years patience pei force, they had power enough in their prospect. An army of 40 or 50, armed men ready to be levied, under officers whom the pope thought worthy of commissions for that service, bucked also with Catholic assistance from abroad; might be thought sufficient to execute this merciful canon effectually. And as obedience hereia is necessary, and sueh as in conscience Roman Catholics cannot decline; so it is meritorious and how far is that from being sinful? So that our papists may not only skip clear over purgatory, and jump up into Heaven immediately, but obtain a more glorious crown there, than others; by doing such barbarous execution upon Protestants.

But this you may find more insisted on b elsewhere".

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Do they think it a sin to kill the king? They do not, they cannot think so, if they understand and believe their own doctrine. Their doctors assure them, it is no sin to kill a tyrant cj ; and they will have our king, and others m his circumstances to be tyrants one way or other, cither for want of just title, or upon the account of misgoverhuicr.

When they deny him to have any title, as they always do upon supposition'of the pope's deposing him, and sometimes without respect to any formal deposition, then their common doctrine carries it clear, and with a strong" current, any private person may lawfully kill him: d It is asserted, that a tyrant, on the account of title, may be slain by any private.

Banncz m Thorn, qunest. Boucher, lib. Boucher the Jesuit, ubi supra, pag. If they grant that he ever had any good title to the crown which some of them dare question and deny too in terms too intolerable to be mentioned yet they will have him a tyrant on the account of misgovernment: for so as they teach is every heretical prince. Now of the killing of such a one thus this great Jesuit determines after Soto f : "A king who is a tyrant in respect of misgovernment, may not be killed by whom you will; but after sentence is once parsed, any one may be made his executioner g.

That he may be lawfully killed by a private hand; they think it requisite that he bs first deprived, and that must be done by sentence of the pope.


But many of them determine, that when the crime is notorious for example, when a prince is notoriously known to be a heretic which is our case, there it no need of a declaratory sentence; the pope's constructive will, though he express it not, will serve instead of such a sentence, having the full power and virtue of it. So that when it may be supposed, that it is his holiness will to have a prince excommunicated or deposed U it must be always presumed in case of notorious heresy though he declare it not in any formal way, yet it is as good to all effects sad.

So Reynolds: "Facile constat cum qui quamcunque tuetur hasresin npud Christianos, non minus propric perfectcq; tyrannum cilici; quatn qui apud Philosophos spreta' civitatum conservatione, omnia in Republica stupris, rapinis, et hominum csdibus implet. Masconius, tenens regnum contra fbrmam juris et mentem Papa?

Suarez ubi supra, num. Emanuel Sa verb. Tyrannick gobernans juste acquisitum imperium, non potest spoiiari sire publico judicio : lata vero sententiu potest quisque fieri executor. And their practice is answerable.

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But they have yet another way though less uien notice of to leave those whom they aunt heretical kings, without any title to their. An account of the behaviour of the fourteen late popish malefactors whil'st in Newgate and their discourses with the Ordinary Imagine holding history in your hands. Now you can. Digitally preserved and previously accessible only through libraries as Early English Books Online, this rare material is now available in single print editions.

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In these early religious documents, sermons, and pamphlets, we see the spiritual impact on the lives of both royalty and the commoner. We also get insights into a clergy that was growing ever more powerful as a political force. This is one of the world's largest collections of religious works of this type, revealing much about our interpretation of the modern church and spirituality.

Smith, Samuel, London : Printed for Tho.